The Muqtadi behind the Imam in Salah is Not required to Recite Qiraat - PDF document

The Muqtadi behind the Imam in Salah is Not required to Recite Qiraat نﺁﺮϘϟاَءىﺮϗ7:204 has stated in the Holy Qur’an: ‘So, when the Qur’an is recited, Listen to it, and be Silent that (Al A’raf s7, v204) The Qur’an is a limitless treasure of knowledge. Therefore, it is the right of the Qur’an that when it is recited, those listening to it should respectfully listen to it attentively and contemplate over its verses. This is only to make us amongst those upon whom Allah bestows His Mercy. (Tafsir Uthmani p234)The interpretation given by the pious predecessors and the scholars of the later age is that the above verse of the Qur’an clarifies the fact that a Muqtadi is not to recite behind an Imam in Jamat. The obligation of reciting is upon the Imam and the Muqtadi is required to listen silently. stated: ‘There was a Companion from amongst the Ansar who used to recite behind the Prophet himself stated: ‘O People, Learn the Book of Allah from Abdullah bin Masood.’ (Sahih Bukhari, vol 1, On one occasion Sayyidina Abdullah bin Masood was reading Salah and he heard some people reciting whilst praying behind an Imam. When he completed his Salah, he said (to them): ‘You still do not understand! When the Qur’an is recited, remain silent and listen to it attentively, just as the Qur’an has ordered: ‘So, when the Qur’an is recited, listen toand be silent that you may receive Mercy’ (Tafsir ibn Jareer, vol 9, p103) The leader of the Muffasireen, Sayyidina Abdullah ibn Abbas , for whom the Prophet prayed: ‘O Allah! Grant him the understanding of Deen and knowledge of the Qur’an.’ (Musnad Ahmed, vol 1, p328) Sayyidina Abdullah ibn Abbas narrated: ‘The reason for the revelation of the verse is that when the Qur’an is recited, listen to it, and be silent that you may receive Mercy… was in relation to the Fard Salah’. (Tafsir ibn Katheer, vol 2, p281/ Tafsir ibn Jareer, vol 9, p109/ Tafsir ibn Abbas, vol 2, p473)From amongst the Tabi’een, was a great Muffasir of the Qur’an was Mujahid bin Jubair . About Mujahid, Sufyan would say: ‘When the Tafsir of Mujahid reaches you, it is sufficient for you (above other Tafsirs).’ stated: ‘The cause of the revelation of the verse: ‘So, when the Qur’an is recited, listen to it, and be silent that you may receive Mercy…was in relation to Salah’. There are also many other renowned Muffasireen and Muhaditheen from amongst the Tabi’een that state the same. From amongst them are: Sa’eed ibn Musayib, Sa’eed ibn Jubair, Hasan Basri, Ubaid ibn Umayr, Ata’ ibn Abi Rabah, Dahaak, Ibrahim Nakai, Qatada, Abdur Rahman bin Zaid, Imam Sha’bi (Tafsir ibn Katheer, vol 2, p281/ Tafsir ibn Jareer, vol 9, p103/ Qitabul Qarat by Baihaqi, p10)Shaikul Islam ibn Taymiyyah writes: ‘Imam Ahmed bin Hanbal has narrated the unanimous agreement of the scholars upon the fact that this verse (So, when the Qur’an is recited, listen to it…) is in relation to Salah. When the Imam is reciting in Salah, then recitation is not Wajib upon the Muqtadi. (Fatawa ibn Taymiyyah, vol 2, p168/ Fatawa Qubara, vol 2, p168) Imran bin Huseen narrated: the Prophet prayed the Dhuhr Salah and an individual began reciting Surah A’la (s87) behind him, when the Prophet completed his prayer, he asked: ‘Which one amongst you recited?’ an individual replied: ‘I did’. The Prophet said: ‘I had the thought that one of you is competing with me (trying to steal the right of reciting from the Imam)’(Sahih Muslim, 398#, p172)Sayyidina Anas bin Malik narrated: The Prophet prayed a Salah and turned towards us (the congregation). The Prophet asked: ‘Do you recite during the recitation of the Imam?’ The Companions remained silent, the asked the same question three times, after which a Companion said: ‘Yes I do.’ The Prophet replied: ‘Do not do this again.’(Sunan Tahawi, vol 1, p107)It is clear from the above Hadith that it was the habit of Sahaba not to recite behind the Prophet , after the asked: ‘Do you recite during the recitation of the Imam?’ three times, only ONE Companion replied in the affirmative, to which he was told by the Prophet not to recite behind the Imam again. Sayyidina Abdullah ibn Masood stated: ‘Do not recite behind the Imam, remain silent, verily, in Salah there is another task (to ponder over the verses of the Holy Qur’an, to also contemplate that one is standing before Allah the Almighty), and for your recitation, the recitation of the Imam is sufficient.’(Sunan Tahawi, p107/ Muwatta Imam Muhammad, p45/ Musnad ibn Abi Shaibah, p376) Sayyidina Abu Hurairah narrated: The Prophet stated: ‘Whoever performs his Ruku before the Imam straightens his back (from Ruku) has attained the Rakat.’(Dare Qutani, vol 1, p348/ Sunan Tahawi, vol 1, p197/ Sunan Kubra Baihaqi, vol 3, p81) It is clear the individual who joins the Imam in Ruku, has joined after the Imam has recited Surah Fatiha, the Muqtadi in this case does not even have the opportunity to recite Surah Fatiha, however, the Muqtadi joining behind the Imam in Ruku still attains the Rakah. If it was compulsory for the Muqtadi to recite Surah Fatiha, how would it be possible for the Muqtadi to attain this Rakat? It is proven in a Sahih Hadith (sound chain of narration) from Sayyidina Abdullah ibn Abbas relates a lengthy Hadith that when the Prophet was in his final illness. The responsibility of leading the prayer was given to Sayyidina Abu Bakr Siddique . A few days before the passing away of the Prophet , his health improved slightly, the Prophet took the support of two Sahaba and came into the Masjid, before the Prophet could enter the Masjid, Abu Bakr had started praying Salah, the Prophet passed through the rows and reached beside , Abu Bakr moved back and the Prophet took his place and sat whilst leading the prayer, the continued his recitation from the very place that Abu Bakr had reached.(Sunan Ibn Majah, p88/ Sunan Kubra. Baihaqi, vol 3, p81/ Sunan Thawai, vol 1, p197) The point to bring to light in this Hadith is that in the time it took the Prophet to reach Abu Bakr , he (Abu ) had recited Surah Fatiha and some more verses of the Qur’an, when the Prophet took over the responsibility of Imam from Abu Bakr , He did not recite Surah Fatiha again, the Hadith clearly states the continued his recitation from the very place that Sayyidina Abu Bakr had reached. If it was compulsory for every person to recite Surah Fatiha in every Salah, the Prophet would have started from this. and the Pious Predecessors: There are sayings from the great Companions of the Prophet in the matter of recitation in the Jah’ri or Sir’ri Salah. Sayings are found upon the verse of the Qur’an mentioned and in conformity to the Sahih Ahadith. They have not only prevented people from reciting behind the Imam, but also expressed displeasure at those that do recite behind the Imam. Musa bin Uqbanarrated: ‘The Prophet , Abu Bakr , Umar and Uthman would warn against the Muqtadi reciting behind the Imam.’(Musanad Abdur Razaq, vol 2, p139)Sayyidina Ali stated: ‘The person who recites behind the Imam, he is not upon his natural disposition (the Sunnah).’(Dare Qutani, vol 1, p121/ Sunan Tahawi, p107/ Musanad Abdur Razaq, vol 2, p137) Sayyidina Abdullah ibn Masood stated: ‘The individual who recites behind the Imam, I wish that his mouth is (Sunan Tahawi, p107)Ikramaasked Sayyidina Abdullah ibn Abbas : ‘Certain people recite behind the Imam in Dhuhr and Asr.’ replied: ‘If it was in my hands, I would pull out their tongues.(Sunan Tahawi, p121) The Sayings of the Four Imams of Imam Abu Hanifa, Imam Muhammad Shaybani, Hammad, Ibrahim Nakai, Alqamah bin Qaysﻬﻤﺡرregard it permissible to recite anything for the Muqtadi (Surah Fatiha or another Surah) in the Jah’ri (audible voice recitation) or Sir’ri (lowvoice recitation) Salah. (The proofs being the HolyQur’an and Saheeh Ahadith as mentioned above). (Muwatta Imam Muhammad, p43/ Kitabul Athaar, p187)Imam Malik also regards it impermissible to recite anything (Surah Fatiha or another Surah) in the Jah’ri Salah. In the Sir’ri Salah it is permissible but is not made compulsory. (Muwatta Imam Malik, p29)There are many differing opinions on Imam Shafi regarding this matter, however, if we take the last written works by Imam Shafi, Kitabul Umm, it is written: ‘I (Imam Shafi) say that every Jah’ri Salah that is performed behind an Imam, it is not permissible to recite behind him, and in the Sir’ri Salah it can be done (recitation).’ (Kitabul Umm, vol 7, p153) From this it is seen that in the opinion of Imam Shafi , it is not permissible to recite anything in the Jah’ri Salah nor is it required in the Sir’ri Salah. Allamah ibn Qadama , a very great Hanbali Imam, writes about the way of Imam Ahmed bin Hanbal : ‘The conclusion is that the recitation of Surah Fatiha behind the Imam is not compulsory in the Jah’ri or Sir’ri Salah.’ Mughni, vol 1, p608) It can be seen then that in the view of the Four Great Imams, it is not regarded as permissible for the Muqtadi to recite Surah Fatiha or any other Surah behind the Imam in the Jah’ri Salah. It is also not regarded as compulsory by any of the Imams, for the Muqtadi to recite Surah Fatiha or any other Surah in the Sir’ri Salah either. In this age, there are those who are Ghair Muqalideen, calling themselves Salafi or Ahle Hadith, they claim that the recitation of Surah Fatiha in all the Salahs, audible or low voice behind the Imam is Fard, there are many opinions and rulings of theirs that are against the majority of the Scholars of the Ummah, even on the opinion of the non-recitation by the Muqtadi, they are going against the clear verse of the Holy Qur’an, the Sahih Ahadith, the rulings of the great Companions of the Prophet and the sayings of the Pious predecessors. There is no way that a person can go against the verses of the Holy Qur’an or the sayings of the Prophet in Sahih Ahadith, however, there is a way that opinions can be derived, through one’s own ‘Qiyas’, for which there is no proof in the Qur’an and Sunnah, there is no clear Sahih Hadith that the Prophet has stated for the Muqtadi to recite Surah Fatiha in Jamat, however, the Ghair Muqalideen vehemently uphold their stance of it being compulsory May Allah grant us all the guidance to follow the Qur’an and Sunnah in the manner shown by the Salaf-us-مﻼﺴϟاو )( Mufti Muhammad Yusuf Danka / 1431 Hijrah- 22. 06. 2010.